Job 10:10 মন্তব্য

Job owns here that he was full of confusion (Job 10:15), and as he was so was his discourse: he knew not what to say, and perhaps sometimes scarcely knew what he said. In this chapter, I. He complains of the hardships he was under (Job 10:1-7), and then comforts himself with this, that he was in the hand of the God that made him, and pleads that (Job 10:8-13). II. He complains again of the severity of God's dealings with him (Job 10:14-17), and then comforts himself with this, that death would put an end to his troubles (Job 10:18-22).

INTRODUCTION TO JOB 10 Job here declares the greatness of his afflictions, which made him weary of his life, and could not help complaining; entreats the Lord not to condemn him but show him the reason of his thus dealing with him, Job 10:1; and expostulates with him about it, and suggests as if it was severe, and not easily reconciled to his perfections, when he knew he was not a wicked man, Job 10:3; he puts him in mind of his formation and preservation of him, and after all destroyed him, Job 10:8; and represents his case as very distressed; whether he was wicked or righteous it mattered not, his afflictions were increasing upon him, Job 10:13; and all this he observes, in order to justify his eager desire after death, which he renews, Job 10:18; and entreats, since his days he had to live were but few, that God would give him some respite before he went into another state, which he describes, Job 10:20.

Thou hast clothed me with skin and flesh,.... The bones with flesh, which is the under garment, and the flesh with skin, which is the upper; which is artificially composed of intricate little arteries, veins, nerves, and glands, through which the blood continually circulates, and through innumerable pores, and transpires, of which pores 125,000 may be covered with a small grain of sand (l), amazing! Timaeus Locrus (m) calls them invisible little mouths; see Eze 37:6; the order of generation seems to be observed; after the semen is hardened and consolidated, the inward parts are formed, and then the outward parts, the flesh and skin, to protect and defend them; and so are compared to clothes which are outside a man, and put about him; Porphyry (n) calls the body the clothing of the soul; see Co2 5:4; the spiritual clothing of Job was the righteousness of his living Redeemer, who was to partake of the same flesh and blood with him, and stand on the earth in the fulness of time, and work out and bring in a righteousness for him, consisting of his obedience in life in the days of his flesh, and of his sufferings and death, or blood, by which he and every believer are justified before God; and with which being clothed, shall not be found naked: and hast fenced me with bones and sinews; the bones are said by philosophers (o) to be the fences of the marrow, and the flesh the covering of them; the bones are the strength and stability of the human body; the sinews or nerves bind and hold the several parts of it together, and are of great use for its strength and motion: the bones, some of them are as pillars to support it, as those of the legs and thighs; and others are of use to act for it, offensively and defensively, as those of the hands and arms; and others are a cover and fence of the inward parts, as the ribs: Gussetius (p) seems inclined, could he have found an instance of the word being used for making a tent, which it has the signification of, to have rendered the words,"with bones and sinews, thou hast given ate the form of a tabernacle; or, thou hast made me to be a tent;''so the human body is called a tabernacle, Co2 5:1; the skin and flesh being like veils or curtains, which cover; the bones are in the room of stakes, and the nerves instead of cords, the breast and belly a cavity: in a spiritual sense, a believer's strength lies in the grace of Christ, in the Lord, and in the power of his might; his defence is the whole armour of God provided for him, particularly the helmet of salvation, the shield of faith, and the breastplate of righteousness, with which he is fenced and protected from every spiritual enemy; and will God suffer such an one to be destroyed, whom he hath taken such care of, both in a natural and spiritual manner? (l) Scheuchzer. Physic. Sacr. vol. 4. p. 681. (m) De Anima Mundi, p. 18. (n) De Antro Nymph. (o) Timaeus Locrus, ib. p. 15. (p) Ebr. Comment. p. 555, 556.

The seed from which life emerges he calls “milked milk,” for as milk curdles and becomes cheese, so the seed becomes “nature” when it curdles. This is a condition before the embryo. For the seed that sinks into the channels of the vagina becomes “nature” when it curdles like cheese. This formation is further developed or, as Scripture says, “formed out of an image” and takes on shapes … when the limbs are formed and every part emerges and finally moves. Just as the hand or foot of a living being, the delivery of the embryo brings the creature to the light of day. It is clear that “skin and flesh” here signify the body, for he adds in what follows with what holds it together and says, “knit me together with bones and sinews.” The whole procedure and the harmony of the formation of the body he proclaims in the previous [section] and in what is quoted here. It is remarkable that these seem to be words from his soul; for it is [the soul] that is “clothed with skin and flesh” and “knit together with bones and sinews.” That makes it clear that [the soul] is before the clothing and dressing, for it is clothed (already) as that which is the basis. Since skin and flesh, bones and sinews do not live by themselves but move due to the presence of the soul—if it leaves, they do not have life anymore—he says, “You have not only formed me, made flesh, skin, bones and sinews for me and clothed me with them, but you have also given me life and love.”

Hast Thou not poured me out like milk, and curdled me like cheese? Thou hast clothed me with skin, and flesh, and hast fenced me with bones and sinews. For man when fashioned was moulded like clay, but being propagated he is 'poured out like milk' in the seed, and is 'curdled like cheese' in the flesh, and he is 'clothed with skin and flesh,' and is rendered firm by bones and sinews. Therefore by clay we have set forth to us the character of the first creating, but by milk the order of the subsequent conception, in that by the stages of curdling, it goes on little by little to be wrought strong into bones. But the account of the body as it was created is but slender praise of God, unless at the same time there be afterwards set forth the marvellous inspiration of its quickening. Hence it is added, Thou hast granted me life and mercy. But the Creator vouchsafes to us blessings in vain, except He Himself keep safe all whatsoever He giveth. It follows, And Thy visitation hath preserved my spirit. Now all this that we have spoken of the exterior man, in what sense it may accord with the interior man, it is well to unfold and exhibit in few words, Remember, I beseech Thee, that Thou hast made me as the clay. But whereas on being left we are exposed to shocks, those gifts which we knew when we were inspired, we now think of more nicely. Whence he adds, Hast Thou not poured me out like milk, and curdled me like cheese? For when by the grace of the Holy Spirit our mind is withdrawn from the way of its former conversation, it is as if 'milk poured out,' in that it is formed in the sort of tenderness and delicacy of a new beginning. And it is 'curdled like cheese,' in that it is bound up in the consistency of consolidating thought, never from henceforth to let itself go loose in desires, but concentrating itself in a single affection, to rise up into a substantial remoulding. But it very often happens that the flesh, from old habit, murmurs against this spiritual embryo, and the soul meets with war from the man which it bears about without it. And hence he adds, Thou hast clothed me with skin and flesh. For the interior man is 'clothed with skin and flesh,' since wherein it is raised up to things above, it is straitly blockaded with the besieging of fleshly motions. Now one that is going on to righteousness our Creator never forsakes under temptation, Who by the inspiration of His Grace preventeth even him that is sinning; but the soul that is lifted up He both lets loose to wars without, and endues with strength within. And hence it is yet further fitly subjoined, And hast fenced me with bones and sinews. With 'flesh and skin we are clothed,' but we are 'fenced with bones and sinews,' in that though we receive a shock by temptation assaulting us from without, yet the hand of the Creator strengthens us within, that we should not be shattered. And so by the promptings of the flesh, He abases us in respect of His gifts, but by the bones of virtue He strengthens us against temptations. Therefore he says, Thou, hast clothed me with skin and flesh, and hast fenced me with bones and sinews. As if it were in plain words, 'Without Thou dost abandon me to undergo trial, yet within, that I may not perish, Thou keepest me by bracing me with virtue.' And for this reason He gives us righteousness to live as we ought, because in His loving-kindness He spares the past misdeeds whereby we have done amiss. And hence it is further added with propriety, Thou hast granted me life and mercy. For 'life' is granted, when goodness is inspired into evil minds, but 'life' cannot be had without 'mercy,' in that the Lord does not aid us to obtain the endowments of righteousness, unless He first in mercy remit our past iniquities. Or surely, He 'grants us life and mercy,' in that by the same mercy, with which He prevents us that we may lead a good life, continuing on afterwards He keep us safe. For except He add mercy, the life which He vouchsafes cannot be preserved; since we are daily growing old by the mere customariness of our human life, and by the impulse of the outward man we are carried out of interior life by loose thought; so that unless heavenly visiting either by piercing our hearts quicken us in love, or by scourging us renew us in fear, the soul is wholly and entirely ruined by a sudden downfall, when it seemed to be made new by a long course of devotion to virtue. Hence he subjoins, And Thy visitation hath preserved my spirit. For the visitation of the Most High preserves man's spirit, when, it being richly endowed with graces, He does not cease either to scourge it with the rod, or to pierce it with love. For if He bestows gifts, but does not raise it up by continually restoring it, the blessing is speedily lost, which is not preserved by the Giver. But mark how the holy man, whilst he views himself in a humble light, discovers the secrets of Divine mercy destined to be universally bestowed, and whilst he truly confesses his own weakness, he is suddenly transported on high to learn the calling of the Gentiles.

Next he treats the making of man with reference to the work of propagation by which man is generated from man. Note here that he attributes every work of nature to God, not so as to exclude the operation of nature, but in the way things done through secondary causes are attributed to the principle agent. Similarly the operation of the saw is attributed to the carpenter. The fact that nature operates comes from God, who instituted it for that purpose. In the generation of man, first comes the release of the seed and to express this he says, "Did you not pour me out like milk?" For just as semen is the product of nourishment, so too is milk. Second, the physical mass is joined together in the womb of the woman and he expresses this saying, "and curdle me like cheese?" For the seed of the male is related to the matter which the female furnishes in the generation of man and other animals like the coagulant is related to the generation of cheese.

Observations on wisdom and folly, Ecc 10:1-3. Concerning right conduct towards rulers, Ecc 10:4. Merit depressed, and worthlessness exalted, Ecc 10:5-7. Of him who digs a pit and removes a landmark, Ecc 10:8, Ecc 10:9. The use of wisdom and experience, Ecc 10:10. Of the babbler and the fool, Ecc 10:11-15. The infant king, Ecc 10:16. The well-regulated court, Ecc 10:17. Of slothfulness, Ecc 10:18. Of feasting, Ecc 10:19. Speak not evil of the king, Ecc 10:20.

Hast thou not poured me out as milk - After all that some learned men have said on this subject, in order to confine the images here to simple nutrition, I am satisfied that generation is the true notion. Respicit ad fetus in matris utero primam formationem, quum in embryonem ex utriusque parentis semine coalescit - Ex semine liquido, lac quodammodo referente, me formasti - In interpretando, inquit Hieronymus, omnino his accedo qui de genitali semine accipiunt, quod ipsa tanquam natura emulget, ac dein concrescere in utero ad coalescere jubet. I make no apology for leaving this untranslated. The different expressions in this and the following verse are very appropriate: the pouring out like milk-coagulating, clothing with skin and flesh, fencing with bones and sinews, are well imagined, and delicately, and at the same time forcibly, expressed. If I believed that Job referred to nutrition, which I do not, I might speak of the chyle, the chylopoietic organs, the lacteal vessels, and the generation of all the solids and fluids from this substance, which itself is derived from the food taken into the stomach. But this process, properly speaking, does not take place till the human being is brought into the world, it being previously nourished by the mother by means of the funis umbilicus, without that action of the stomach by which the chyle is prepared.

JOB'S REPLY TO BILDAD CONTINUED. (Job 10:1-22) leave my complaint upon myself--rather, "I will give loose to my complaint" (Job 7:11).

In the organization of the body from its rude commencements, the original liquid gradually assumes a more solid consistency, like milk curdling into cheese (Psa 139:15-16). Science reveals that the chyle circulated by the lacteal vessels is the supply to every organ.